Editing Mouride (section)

==Beliefs==
=== The Three Pillars of Mouridism ===
Cheikh Ahmadou Bamba taught the Three Pillars of Mouridism:
* [[Islam]] by [[Fiqh]]
* [[Iman (concept)|Iman]] by The Six Articles of Faith
* [[Ihsan]] by [[Tasawwuf]] (Sufism)<ref name="Sufi, Cheikh p: #">Sufi, Cheikh p: #</ref>
In summary, a Mouride aspires to achieve Islam by following the basic recommendations of ''Shariat''. This includes (but is not limited to) performing individual obligations (''Fard Ayn'') such as prayer, ablution, fasting, pilgrimage and giving charity. A Mouride aspires to achieve ''Iman'' by the Six Articles of Faith: Belief in [[God in Islam|God]], his [[angels]], the [[prophets in Islam|prophets]], the revealed Holy Books, the [[Day of Judgment]] and the Divine Decree. A Mouride aspires to achieve ''[[Ihsan]]'' by the path of ''[[Tasawwuf]]'' (Sufism) through taking initiation (''Bayat'') with a [[Sheikh]] of the ''[[Tariqat]]''.

=== The Mouride Triangle ===
Additionally to the Three Pillars of Mouridism, the Mourides follow what is called the Mouride Triangle:
* ''Love'': Love for Allâh and his Cheikhs
* ''Service'': Work for Allâh and service for humanity
* ''Knowledge'': With Love and Work over time follows divine light of Allah and knowledge directly to the heart<ref name="Sufi, Cheikh p: #"/>

=== Renewer of Islam (Mujaddid) ===
Amadou Bamba is considered a ''[[mujaddid]]'' (renewer of Islam) by his followers, citing a ''[[hadith]]'' that implies that God will send renewers of the faith every 100 years. The members of all the [[Muslim brotherhoods of Senegal|Senegalese brotherhoods]] claim that their founders were such renewers. The Mouride beliefs are based on Quranic and Sufi traditions and influenced by the Qadiri and Tijani brotherhoods, as well as the works by the scholar [[al-Ghazali]]. Amadou Bamba wrote more than 1000 books in [[Classical Arabic]], all of which are based on the Quran and ''Hadith''. Ahmadou Bamba said "If it's not in the Qur'an or Hadith, it's not from me".<ref name="Sufi, Cheikh p: #"/>
Mourides sometimes call their order the "Way of Imitation of the Prophet". Parents sometimes send their sons to live with the ''marabout'' as ''talibes'' rather than giving them a conventional education. These boys receive Islamic training and are instilled with the doctrine of hard work.{{Citation needed|date=September 2016}}

Many Mourides consider the city of Touba as equally or even more important than Mecca. Pilgrims regularly come to Touba all year round, but the peak of the year is a mass pilgrimage called the [[Grand Magal of Touba|Grand Màgal]], which celebrates Bamba's return from exile.<ref name="Senegal Society and Culture Report">{{cite book|title=Senegal Society and Culture Report|year=2010|publisher=World Trade Press|location=Petaluma, CA}}</ref>{{Page needed|date=May 2016}}

=== Relationship with Reform Movement ===
As in other parts of West Africa and the wider Muslim world, the return of students from the [[Salafist]] and [[Wahhabist]]-influenced Islamic universities in the Middle East brought a new Islamic Reform movement to Senegal post-Second World War.<ref>{{cite journal|last= van Hoven |first=Ed |date=2000 |title=The Nation Turbaned? The Construction of Nationalist Muslim Identities in Senegal |url=https://www.jstor.org/stable/1581802 |journal=Journal of Religion in Africa |volume=30 |issue=2 |pages=233|doi=10.2307/1581802 |jstor=1581802 |access-date=2024-04-25}}</ref> As these movements rejected many of the Sufi traditions and foundations that marked Islam in West Africa,<ref>{{cite book|last=Green|first=Nile|title=Global Islam: A Very Short Introduction|page=51|url=https://global.oup.com/academic/product/global-islam-a-very-short-introduction-9780190917234?cc=nl&lang=en&|year=2020|publisher=Oxford University Press| place=New York |isbn=9780190917234}}</ref>  and had been linked to the idea of an “''Islam noir''” by French colonial administrators,<ref>{{cite book |last=Seesemann |first=Rüdiger |editor-last1=Loimeier| editor-first=Roman| editor-last2=Seesemann| editor-first2=Rüdiger |date=2006 |chapter= African Islam or Islam in Africa?: Evidence from Kenya |title=The global worlds of the Swahili: interfaced of Islam, identity and space in 19th and 20th-century East Africa  |location=Münster |publisher=LIT |page=231-233 |isbn=978-3-8258-9769-7 }}</ref> they opposed the marabouts, their cooperation with the French colonial system, and their authoritarian position inside Senegal’s religious system.<ref>{{cite journal | last= Loimeier |first=Roman |date=2000  |title=L'Islam ne se vend plus: The Islamic Reform Movement and the State in Senegal |url=https://www.jstor.org/stable/1581799|journal=Journal of Religion in Africa |volume=30 |issue=2 |pages=172|doi=10.2307/1581799 |jstor=1581799 |access-date=2024-04-25}}</ref>
The Mourides’ strong economic position and political influence (see below), system of unconditional submission to their marabouts, and focus on labour over prayer, made them a natural target of the reformers. The importance of marabouts and saints in Mouride thought was seen as ''[[wikt:shirk|shirk]]''. This also extended to locations, with reformers opposing the central role of the holy city of Touba and the Mouride tradition of spending significant amounts of money to transport dead relatives to be buried in the city.{{sfn|Loimeier|2000|p=192-193}} On a more popular level, the eccentricities of the Baye Fall have also been associated with the Mourides as a whole and been used to criticise them by various non-Mourides.{{sfn|O'Brien|1971|p=158}}

However, the central role of Mourides in Senegal has meant that even some Salafist-inspired reform movements have, over time, softened anti-maraboutic stances in order to focus on other issues, at times even cooperating with notable Mourides in order to gain popular support and pursue goals appealing to most Muslims.{{sfn|Villalón|1999|p=137}} Other types of reform have come from inside the Mouride order, with younger marabouts drawing inspirations from reformists and West [[African Pentecostalism]]. They combine these inspirations with aspects of traditional Mouride beliefs, offering new forms of worship removed from the [[gerontocratic]] traditional order and incorporating modern media while calling for a return to a mythologised Mouride past of rejecting authority.<ref>{{cite journal |last1=Kingsbury |first1=Kate |title=Modern Mouride Marabouts and their Young Disciples in Dakar |journal=Anthropologica |date=2018 |volume=60 |issue=2 |page=468|doi=10.3138/anth.2018-0036 |url=https://muse.jhu.edu/article/713380 |access-date=25 April 2024|doi-access=free }}</ref> These interactions and new movements highlight Islamic Studies professor Rüdiger Seeseman’s argument that rather than treating Sufism and reform Islam as unchanging and opposed, these movements interact and lead to new forms of thoughts which incorporate beliefs to best address the situations they find themselves in.{{sfn|Seesemann|2006|p=246-247}}